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<div class="articleContent" id="articleContent"> <p>抱朴子曰：嵇生以太原郭林宗，竟不恭三公之命，学无不涉，名重於往代，加之以知人，知人则哲，盖亚圣之器也。及在衰世，栖栖惶惶，席不暇温 ，志在乎匡断行道，与仲尼相似。</p><p>余答曰：“夫智与不智，存於一言，枢机之玷，乱乎白圭，愚谓亚圣之评，未易以轻有许也。夫所谓亚圣者，必具体而微，命世绝伦，与彼周孔其间无所复容之谓也。若人者亦何足登斯格哉！林宗拔萃翘特，鉴识朗彻，方之常人所议，固多引之上及，实复未足也。此人有机辩风姿，又巧自抗遇而善用，且好事者为之羽翼，延其声誉於四方，故能挟之见推慕於乱世，而为过听不核实者所推策，及其片言所褒，则重於千金，游涉所经，则贤愚波荡，谓龙凤之集，奇瑞之出也。吐声则余音见法，移足则遗迹见拟，可谓善击建鼓而揭日月者耳，非真隐也。盖欲立朝则世已大乱，欲潜伏则闷而不堪，或跃则畏祸害，确尔则非所安。彰徨不守，载肥载月瞿，而世人逐其华而莫研其实，玩其形而不究其神，故遭雨巾坏，犹复见效，不觉其短，皆是类也。俗民追声，一至於是。故其虽有缺隟，莫之敢指也。夫林宗学涉知人，非无分也。然而未能避过实之名，而暗於自料也。或劝之以出仕进者，林宗对曰：‘吾昼察人事，夜看乾象，天之所废，不可支也。方今运在明夷之爻，值勿用之位，盖盘桓潜居之时，非在天利见之会也。</p><p>虽有原陆，犹恐沧海横流。吾其鱼也，况可冒冲风而乘奔波乎！未若岩岫颐神，娱心彭老，优哉游哉，聊以卒岁。’按林宗之言，其知汉之不可救，非其才之所办审矣。法当仰隮商洛，俯泛五湖，追巢父於峻岭，寻渔父於沧浪，若不能结踪山客，离群独往，则当掩景渊洿，韬鳞括囊，而乃自西徂东，席不暇温 ，欲慕孔墨栖栖之事。圣者忧世，周流四方，犹为退士，所见讥弹。林宗才非应期，器不绝伦，出不能安上治民，移风易俗，入不能挥毫属笔，祖述六艺，行自炫耀，亦既过差，收名赫赫，受饶颇多。然卒进无补於治乱，退无迹於竹帛。观倾视汨，冰泮草靡，未有异庸人也。无故沈浮於波涛之间，倒屣於埃尘之中，遨集京邑，交 关贵游，轮刓箧弊，匪遑启处，遂使声誉翕熠，秦胡 景附，巷结朱轮之轨，堂列赤绂之客，轺车盈街，载奏连车，诚为游侠之徒，未合逸隐之科也。有道之世而臻此者，犹不得复厕高洁之条贯焉，为秘丘之俊民，而修兹在於危乱之运，奚足多哉！孰不谓之暗於天人之否泰，蔽於自量之优劣乎！空背恬默之途，竟无有为之益，不值祸败，盖其幸耳。以此为忧世念国，希拟素王，有似蹇足之寻龙骐，斥鷃之逐鸿鹄，焦冥之方云鹏，鼷鼬之比巨象也。</p><p>“然则林宗可谓有耀俗之才，无固守之质，见无不了，庶几大用，符辨外发，精神内虚，不胜烦躁，言行相伐，口称静退，心希荣利，未得□玄圃之栖禽，九渊之潜灵也。自炫自媒，士女之丑事也。知其不可而尤效尤师，亚圣之器，其安在乎？虽云知人，知人之明，乃唐虞之所难，尼父之所玻夫以前并日月，原始见终，且犹有失，不能常中，况於林宗萤烛之明，得失半解，已为不少矣。然则名称重於当世，美谈盛於既没，故其所得者，则世共传闻，而所失者，则莫之有识尔。虽颇甄无名之士於草莱，指未剖之璞於丘园，然未能进忠烈於朝廷，立御每於疆场，解亡徵於倒悬，折逆谋之竞逐。若鲍子之推管生，平仲之达穰苴，林宗名振於朝廷，敬於一时，三九肉食，莫不钦重，力足以拔才，言足以起滞，而但养疾京辇，招合宾客，无所进致，以匡危蔽，徒能知人，不肯荐举，何异知沃壤之任良田，议直木之中梁柱，而终不垦之以播嘉谷，伐之以构梁栋，奚解於不粒，何救於露居哉！其距贡举者，诚高操也，其走不休者，亦其疾也。”</p><p>嵇生又曰：“林宗存为一世之所式，没则遗芳永播。硕儒俊士，未或指点，而吾生独评其短，无乃见嗤於将来乎１抱朴子曰：“曷为其然哉？苟吾言之允者，当付之於後，後之识者，何恤於寡和乎？且前贤多亦讥之，独皇生褒过耳。故太傅诸葛无逊亦曰：‘林宗隐不修遁，出不益时，实欲扬名养誉而已。街谈巷议以为辩，讪上谤政以为高，时俗贵之，歙然犹郭解原涉，见趋於曩时也。後进慕声者，未能考之於圣王之典，论之於先贤之行，徒惑华名，咸竞准的，学之者如不及，谈之者则盈耳，中人犹不觉，童蒙安能知？’故零陵太守殷府君伯绪，高才笃论之士也，亦曰：‘林宗入交 将相，出游方国，崇私议以动众，关毁誉於朝廷。其所善则风腾雨骤，改价易姿；其所恶则摧顿陆沈，士人不齿。□其名贤，遭乱隐遁，含光匿景，未为远矣。君子行道，以匡君也，以正俗也，於时君不可匡，俗不可正，林宗周旋，清谈闾阎，无救於世道之陵迟，无解於夭民之憔悴也。’又故中书郎周生恭远，英伟名儒也，亦曰：‘夫遇治而赞之，则谓之乐道；遭乱而救之，则谓之忧道；乱不可救而避之，则谓之守道。虞舜乐道者也，仲尼忧道者也，微子守道者也。汉世将倾，世务交 游，林宗法当慨然虚心，要同契君子，共矫而正之，而身栖栖为之雄伯，非救世之宜也。於时虽诸黄门，六畜自寓耳。其陈蕃窦武之徒，虽鼎司牧伯，皆贵重林宗，信其言论，臧否取定，於匡危易俗，不亦可冀乎？而林宗既不能荐有为之士，立毫毛之益，而逋逃不仕者，则方之巢许；废职待客者，则比之周公；养徒避役者，则拟之仲尼；弃亲依豪者，则同之游夏。是以世眩名实，而大乱滋甚也。若谓林宗不知，则无以称聪明；若谓知之而不改，则无以言忧道。昔四豪似周公而不能为周公，今林宗似仲尼而不得为仲尼也。’”於是问者慨而叹曰：“然则斯人乃避乱之徒，非全隐之高矣。”</p> </div>
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